Date: Mon, 7 Aug 2000 11:19:52 -0700 (PDT)
From: Gary D <gedavis1-AT-yahoo.com>
Subject: HAB: Re: The practical import of our work


--- matthew piscioneri <mpiscioneri-AT-hotmail.com> wrote:
> Dear List members,
> 
> A note of thanks for the clarification provided by colleagues. My
> residual 
> concern is with the notion of speaking on behalf of the other.
> Again I don't 
> know whether this is at all pertinent to Habermas's formulation of
> the task 
> of critical theory, but it does appear to raise an issue or two.
> 
> In the psycho-therapist's analysis of a patient's dreams, for
> example, at 
> times does not the therapist assume the role of the other? 

I, too (along with Ken, earlier today), respond "No" (inasmuch as
yes/no is useful), but I wouldn't explicate the 'No' in
psychoanalytical terms (as if despite the 'No'), as Ken seems to
do.:) 

Yes, of course, the therapist "assumes" the role of the other, in the
sense of perspectivity, but not in a sense of presumptiveness. The
therapist never *assumes* the role of the other, in the standard
sense of 'assumes', but rather *achieves* an adequate (valid)
perspectivity (or strives to), to some degree--to what degree,
though, is always an open question--a generative question (generative
for the hermeneutic of understanding).

Yet, to dwell with this at all seems to ignore the upshot of earlier
responses, to the effect that therapy is not, for Habermas, basically
a model for ideology critique or usual critical practice in social
work. That said, therapy itself is not a matter of speaking on behalf
of the other; rather, it's a matter of educing the other's capacity
to speak for herself / himself, which critical social practice shares
as well. But the interest in fostering the other's capacity to
represent itself (being gender neutral) is based in educative /
development-fostering interests which psychotherapy inherits from the
tutorial dynamic (and history) of education (while the therapeutic
alliance is a tutorial intimacy that is largely inappropriate to the
boundaries of socially shared interests). Both psychotherapy and
critical social work are basically educative endeavors. Theory of
education is more important than theory of therapy, Habermas' work
entails (from his own extended focus on cognitive-developmental
processes).

However, those who aspire to be leaders do desire to speak on behalf
of the other--*validly*. Representing the other validly must be based
on the other's interests, which can only be known inasmuch as the
other speaks genuinely for himself (so leadership is immanently
"Socratic" and educative). Speaking *with* the other is the basis for
representing the other; this cannot be overemphasized. This is
crucial for valid psychotherapy. This is crucial for developmental
teaching. And--not to be dramatic--this is crucial for leadership.

  
> at what stage can the critical critical 
> theorist recognise adequately that he/she has assimilated the other
> sufficiently to speak as their other half?

Such a question--which is quite pertinent! (though "assimilated"
seems  to be an inapt term)--allows one to emphasize more
specifically the importance of speaking *with* the other--that is,
developing communicative relations to the point that there is
mutuality of satisfaction that the representative's understanding is
sufficient. Oh, how seldom is such a condition established in
representative processes of so-called "democracy"!

> 
> At the very least, the [representative] has been instructed by the
[other]
> that an 
> assumption of the privilege to speak on behalf of the [other] is a
> valid 
> situated procedure. I don't see the exact analogue with critical
> theory 
> production.

Educational thinking makes analogy more accessible, I think. 

Ken's response is puzzling. On the one hand, "The incorporation of
psychoanalysis and critical theory has little to do with 
the clinical models of psychoanalysis...."; on the other hand, he
goes on about Lacan (which is interesting as such, but evidently not
relevant).

Inasmuch as one does draw on metatheory of therapeutic processes for
informing critical social work, I believe that Habermas' lead entails
a more cognitive focus. Cognitive therapy (cognitively-oriented
psychotherapy) is a large field. There is great promise there--more
promise than with psychoanalysis--for integrating Habermas'
moral-cognitive approach to developing postconventional communicative
competence and discursive competence with critical social work
(reading 'critical' now both in the sense of *vital* and
disputation). I think there is little promise for critical social
work in wringing psychoanalytic metatheory for practical relevancies
(though philosophy of psychoanalysis, if you will, is grandly
interesting and relevant for interdisciplinary academic practice;
being practically theoretical or theoretically practical is
interesting in its own right and deserves recognition as a fruitful
kind of work, beyond its efficacy for public-or-perish academic
lifeworlds. I happen to be happier in the clouds than on the streets,
which I must reckon with regularly, relative to the vast mundanity of
normal life....). 

The context of educational theory (which has become broadly
cognitive) and cognitive therapy provides a very promising practical
venue for advancing Habermas' limited use of moral-cognitive
devleopmental theory for dissolving distortion *mutually* among those
interested in clear communication; and for instilling good enough
autonomy among all interested others for representing themselves to
those who would represent them institutionally. Breaking off
educative and therapeutic pieces of cognitivist theory, as
appropriate; re-shaping concepts and strategies to suit the needs of
organizational life--practice requires experimentation, holistic
assessment, imagination, genuine reflection, etc. 

Building a good practice is exhausting. 

In solidarity,

Gary





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